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Talk:Not One Not Two
comments: ---- (needs editing) *1:1 : Neither from itself nor from another, : Nor from both, : Nor without a cause, : Does anything whatever, anywhere arise. *15:10 : अस्तीति शाश्वतग्राहो नास्तीत्युच्चेददर्शनं : astīti śāśvatagrāho nāstītyuccedadarśanaṁ :: (To say) "Is," is eternity-grasping; (to say) "Is not," is a nihilistic view." : तस्माद् अस्तित्वनास्तित्वे नाश्रीयेत विचक्षणः। : tasmād astitvanāstitve nāśrīyeta vicakṣaṇaḥ| :: Therefore, those of discerning vision would not have recourse to Is-ness and Is-not-ness. *16:10 : न निर्वाणसमारोपो न संसारापकषणम् : na nirvāṇasamāropo na saṁsārāpakaṣaṇam : यत्र कस्तत्र संसारो निर्वाणं किं विकल्प्यते : yatra kastatra saṁsāro nirvāṇaṁ kiṁ vikalpyate :: Where there is neither an addition of nirvana nor a removal of samsara; There, what samsara is discriminated from what nirvana? *18:6-12 : ātmetya api prajñapitam anātmetyapi deśitam :: Although (the term) "atman/self" is caused to be known (of, about), and although (a doctrine or teaching of) "anatta/no self" is taught, : buddhair nātmā na cānātmā kaścid ity api deśitaṁ| 6 :: No "self" or any "nonself" whatsoever has been taught by the Buddhas. : nivṛtam abhidhātavyaṁ nivṛtte cittagocare :: The designable is ceased when/where the range of thought is ceased, : anutpannāniruddhā hi nirvāṇam iva dharmatā| 7 :: Nirvana is like phenomenality, unarisen and unstopping. : sarvaṁ tathyaṁ na vā tathyaṁ tathyaṁ cātathyam eva ca :: Everything is actual, or not actual, or actual and not actual : naivātathyaṁ naiva tathyam etad buddhānuśāsanaṁ| 8 :: Or neither actual nor not actual; this is the Buddha's teaching. : aparapratyayaṁ śāntaṁ prapañcair aprapañcitaṁ :: Independent, peaceful, not delusionally diversified by delusional diversification : nirvikalpam anānārtham etat tattvasya lakśaṇaṁ| 9 :: Devoid of mental construction, without variation, this is the mark of thatness. : pratītya yad yad bhavati na hi tāvat tad eva tad :: Whatsoever becomes dependently, is not insofar, that and only that. : na cānyad api tat tasmān noccinnaṁ nāpi śāśvataṁ| 10 :: Nor is it the other; therefore, it is neither nihilism nor eternal. : anekārtham anānārtham anuccedam aśāśvatam :: Not singular, not plural, not exterminated, not eternal, : etat tal lokanāthānāṁ bhuddhānāṁ śāsanāmṛtaṁ| 11 :: This is the immortal teaching of the Buddhas, lords of the world. : sambhuddhānām anutpāde śrāvakāṇāṁ punaḥ kśaye :: And again, when the disciples are destroyed and full Buddhas do not arrive, : jñānaṁ pratyekabuddhānām asamsargāt pravartate|12 :: The gnosis/knowledge, etc.) of the pratyekabuddha/independently enlightened Buddhas proceeds without association (with teachings). *22:11 : "Empty" should not be said (or "would be impossible to say"), nor should "Nonempty", : nor "both and neither"; but they are spoken of for the purpose of praj~naptification. (Causing some gnosis/wisdom, or causing gnosis/wisdom of something; "teaching") *22:16 : तथागतो यत्स्वभावस्तत्स्वभावमिदं जगत : tathāgato yat svabhāvas tat svabhāvam idam jagat :: What is the nature of the tathagata/thus-gone one (the Buddha), that is the nature of the world. : तथागतो निःस्वभावो निःस्वभावम् इदं जगत्। १६ : tathāgato niḥsvabhāvo niḥsvabhāvam idaṁ jagat| 16 :: The thus-gone one is devoid of nature; the world is devoid of nature. *24:18 : What is dependent origination, that we call shunyata/emptiness. : It is the madhyamaka/middle way proceeding, having had recourse to teaching. (Note: probably teaching by upāya, or "expedients") *25:19-20 : न संसारस्य निर्वाणात् किं चिद् अस्ति विशेषणं : na saṁsārasya nirvāṇāt kiṁ cid asti viśeṣaṇaṁ :: There is nothing whatsoever of samsara distinguishing (it) from nirvana. : न निर्वाणस्य संसारात् किं चिद् अस्ति विशेषणं। १९ : na nirvāṇasya saṁsārāt kiṁ cid asti viśeṣaṇaṁ| 19 :: There is nothing whatsoever of nirvana distinguishing it from samsara. : निर्वाणस्य च या कोटिः।कोटिः। संसरणस्य च : nirvāṇasya ca yā koṭiḥ koṭiḥ| saṁsaraṇasya ca :: (That?) is the limit which is the limit of nirvana and the limit of samsara; : न तयोर् अन्तरं किंचित् सुसूक्श्मम् अपि विद्यते। २० : na tayor antaraṁ kiñcit susūkśmam api vidyate| 20 :: Even a very subtle interval is not found of (between) them. *25:22-24 : śūnyeṣu sarvadharmeṣu kim anantaṁ kimantavat : kim anantam antavac ca nānantaṁ nāntavacca kiṁ| 22 : kiṁ tad eva kim anyat kiṁ śāśvataṁ kim aśāśvataṁ : aśāśvataṁ śāśvataṁ ca kiṁ vā nobhayam apyataḥ 'tha| 23 : sarvopalambhpaśamaḥ prapañcopaśamaḥ śivaḥ : na kva cit kasyacit kaścid dharmo buddhena deśitaḥ| :: When all dharmas are empty, what is endless? What has an end? :: What is endless and with an end? What is not endless and not with an end? :: What is "it"? What is "other"? What is permanent? What is impermanent? :: What is impermanent and permanent? What is neither? :: Auspicious is the pacification of phenomenal metastasis, the pacification of all apprehending; :: There is no dharma whatsoever taught by the Buddha to whoever whenever, wherever.